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NONRfiSlSTANCE.     1 


"THE  PATIENCE 


AND    THE    FAITH    OF 


s 

^ 

& 


THl  SAIITS." 


Re7.  XTTT:  lO. 


"  EARNESTLY  CONTEND  FOR  THE  FAITH  WHICH 
WAS  ONCE  DELIVERED  UNTO  THE  SAINTS."   J  uc 
"  For  the  time  will  come,  when  they  will  not  endure  SOUND 
doctrine  ;%ut  after  their  own  lust  shall  they,"  "  Think  to 
CHANGE  times  and  laws."    2  Tim.  4 :  3.  Dan.  7  :  25. 


CHARLOTTESVILLE  Va. 


<o 


7/ 


L  I 


A  WORD  TO  FRIENDS. 

It  pains  my  heart  to  see  the  unhappy  condi- 
tion of  our  bleeding  land.  And  I  must  admit 
with  you,  that  we  are  required  to  "withdraw" 
(1  Tim.  6  ;  1 — 5,)  from  those  who,  by  trying 
to  overthrow  a  positive  institution  of  Heaven, 
(Lev.  25:  44 — 46,)  have  plunged  us  into  this 
state  of  wretchedness  and  ruin.  Yet,  as  during 
the  last  twelve  or  fifteen  years,  I  have  refused 
to  take  any  part  in  political  matters,  you  will 
bear  with  me,  in  that  I  can  take  no  active  part 
in  your  straggle  for  freedom.  And  if  in  this 
little  work,  you  think  I  have  not  had  respect  e- 
nough  for  popular  opinion,  my  apology  is  this  : 
Seeking  that  ''  honor  that  comethfrom  God  on- 
ly," (John  5  :  44,)  ''  I  determined  not  to  know 
anything  among  you,  save  Christ,  and  him  Cru- 
cified." 1  Cor.  2  :  2. 

"  For  if  I  yet  pleased  men,  I  should  not  be 
the  servant  of  Christ."     Gal.  1  :  10. 

But  1  declare  unto  you,  the  law  of  nonresis- 
tance,  which  we  here  deliver  unto  you,  ''Is  not 
after  man ;  for  I  neither  received  it  of  man,  nei- 
ther was  I  taught  it  but  by  the  revelation  of 
Jesus  Christ."  Gal.  1 :  12. 

And  since  those  who  despise  me  for  obeying  the  law,  despise 
Christ  for  giving  the  law,  why  should  I  be  ashamed  to  suffer 
with  him.  John  15  :  20. 


NONRESIST  AN  CE, 

OR  THE  SPIRIT 

OF  CHRISTIANITY 

ElSTOllB. 


BY    W.    C.    T  H  U  R  M  A  N. 


*'  Lord,  shall  we  smite  with  the  sword  V^  Luke  22  :  49. 
"  All  they  that  take  the  sword,  shall  perish  with  the 
sword.''  Matt.   26:  52. 


1862 


INTRODUCTION 


When  gliding  on  with  the  smooth  tide  of  popular  opinion,  all 
seenaed  to  lend  a  smile — I  knew  not  a  foe.  But  since  the  time  has 
come  which  tries  men's  souls,  as  to  whether  they  are  really  the 
servants  of  Christ,  all  turn  against  me, — Insomuch,  that  it  may  well 
be  said  of  me,  as  of  Elijah  of  old  :  "  1  am  left  alone,  and  they  seek 
my  life."  Rom.  11:3.  But,  smce  all  the  woild,  at  least  the  "  wise 
and  prudent"  (1  Cor.  1  :  19.)  are  against  me,  it  becomes  necessary 
to  look  again,  and  to  pry  yet  deeper  into  the  Royal  law  of  <«  the 
Prince  of  Peace,"  to  see  whether  it  is  possible  that  I  can  be  mista- 
ken in  that  which,  though  "  hidden  .  .  from  the  wise  and  prudent," 
(Matt.  11  :  25,)  is  yet  so  plain,  "  The  way-faring  men,  thfough  fools 
shall  not  err  therein."  Isa.  35  :  8.  But  having  no  idea  of  preparing 
a  work  for  the  press,  when  first  I  took  my  pen,  1  only  intended  to 
write  out  these  things,  for  my  own  benefit,  to  guide  my  feet  into 
that  straight  and  narrovi^  way,  which  leads  unto  life  ;  Matt.  7  :  14. 
and  to  put  it  in  a  form  suitable  to  leave  in  the  hands  of  my  dear 
Mother  and  loved  friends,  that  they  might  know  my  life  was  lost  for 
Christ's  sake,  (Matt.  16  :  25.)  should  the  want  of  a  provision  in 
our  law,  for  those  who  think  "  We  ought  to  obey  God,  rather  than 
man,"  (Acts  5  :  29.)  cause  me  to  have  to  share  a  place  with  the 
Christian  martyrs.  And  though  I  have  now  concluded  to  have  a 
few  copies  printed,  1  yet  think  it  unnecessary  to  circulate  them  be- 
fore the  close  of  the  war  ;  for  I  find  the  saying,  "  No  man  regards 
the  scriptures,  when  his  interest  is  at  stake,"  is  too  true,  for  men 
at  present  to  yield  obedience  to  the  law  of  <«  The  Prince  of  Peace." 

'<  The  last  days  perillous  times."  (2  Tim.  3:  1.)  Like  a  flood, 
have  broke  in  upon  us,  at  which  time  men  <«  will  not  endure  sound 
doctrine,  but  after  their  own  lusts,  shall  they  heap  to  themselves 
teachers,"  (2  Tim.  4  :  3,)  Such  as,  seeking  to  please  men,  are  not 
"  subject  to  the  law  of  God,"  (Rom.  8  :  7.)  but,  preaching  for  gain, 
"  They  all  look  to  their  own  way,  every  one  for  his  gain  from  his 
quarter,"  (Isa.  56:  11,)  And  having,  "by  good  words  and  fair 
speeches,"  (Rom.  16  :  18.)  '<  taken  away  the  key  of  knowledge," 
(Luke  11  :  52.)  Those  are  left  to  perish,  for  whom  Christ  died. 


<^ 


J^F^a 


AN  INQUIRY 

AS  TO  WHETHER  THE  CHRISTIAN 

MAY    USE    THE    SWORD. 


Though  I  have  during  the  last  ten  years  so  oft- 
en declared  the  use  of  the  sword  to  be  incompati- 
ble with  the  gospel  dispensation,  and  all  retaliation 
for  injuries  received  contrary  to  that  meek  and 
lowly  spirit  of  Christ,  which,  if  a  man  have  not,  he 
is  none  of  his  : — (Rom.  8:  9.)  since  those  whom  we 
regarded  as  faithful  servants  of  our  Lord  and  Sav- 
ior Jesus  Christ,  leaving  the  quiet  fold  of  the  Prince 
of  Peace,  have  resorted  to  the  use  of  the  sword,  and 
are  as  deeply  involved  in  this  bloody  war,  as  those 
who  have  made  no  pretension  to  the  Christian  re- 
ligion ;  it  becomes  necessary  to  give  the  matter  a 
second  investigation  ;  and  see  if  it  may  not  be  pos- 
sible that  we  have  been  in  error;  seeing  the  wise 
and  learned  are  against  us.  But  if,  on  a  more 
thorough  investigation  of  the  matter  it  is  discovered 
that  we  were  not  mistaken  as  to  the  teaching  of 
our  Lord  and  his  apostles  ;  we  must  cling  to  the 
truth,  and  follow  their  footsteps,  though  opposed  by 
all  the  world. 

And  since  the  larger  body,  even  of  the  christian 
church  is  at  the  present  day  governed  and  controll 
ed  more  by  the  force  of  custom,  than  the  bible,  we 
should  be  but  little  biased  by  the  opinions  of  others 
in  our  investigation  :  and  calling  "  no  man  father 
upon  the  earth, ''  Matt.  23  :  — 9,  we  shall  endea- 


r\  p>  rhc\  c\  -^ 


s^ 


vor  to  follow  the  teachings  of  Christ  and  his  apos- 
tles only  ;  for  the  "  lioly  scriptures  are  able  to  make 
us  wise  unto  salvation  ;"  2  Tim.  3  :  1-3.  and  not 
the  wisdom  of  man,  "  for  the  world  by  wisdom 
knew  not  God."  1  Cor.  1  :  21. 

That  the  Christian  religion  should  be  neither 
propagated  nor  defended  by  the  use  of  the  sword, 
is  a  settled  question,  at  least  among  all  protestant 
churches.  The  only  point  of  controversy  is,  as  to 
whether  those  who,  "  putting  off  the  old  man  with 
his  deeds,"  have  been  "  born  of  the  Spirit"  of  the 
^'  Prince  of  Peace,"  whose  kingdom  is  not  of  this 
world,  may  leave  the  peacable  reign  of  Christ,  and 
conform  so  much  to  the  ways  of  this  sin-polluted 
world,  as  to  lake  up  arms  in  defence  of  earthly  pos- 
sessions. 

But,  since  all  admit,  that  w^e  are  not  to  use  the 
sw'ord  in  the  cause  of  Christ,  nor  even  as  a  means 
of  self  defence  where  it  is  drawn  against  us  because 
of  our  religion  ;  w^hy  should  it  be  a  question  of  con- 
troversy as  to  whether  we  may  use  the  sword  in 
defence  of  earthly  things  ?  Is  there  in  all  the  bible, 
the  least  appearance  of  authority  for  supposing  the 
christian  to  have  a  better  right  to  use  the  sword  in 
defence  of  that  wiiich  he  is  required  to  forsake, 
Matt.  19:  21,  27,  29.— Luke  12  :  33.— Acts  2:  45, 
4  :  34,  than  that  for  which  he  has  forsaken  all  to 
obtain  ?  Matt.  13  :  46.  And  is  it  not  strange  that 
this  doctrine,  w^hich  is  too  absurd  to  be  worthy  of 
controversy,  has  become  so  universal  ? 

Our  Lord  has  positively  forbid  retaliation.    "  I 


5 

say  unto  you  that  ye  resist  not  ^'il."  Matt.  5  :  39. 
But  this  being  too  humiliating  for  the  carnal  mind, 
which  "  is  not  subject  to  the  law  of  God"  :  man  in 
his  wisdom,  since  the  christian  religion  has  become 
popular,  ingeniously  shields  himself  from  obedience 
to  this  soul  humiliating  law  of  Christ,  by  saying, 
that  this  prohibition  is  to  be  restricted  to  those 
evils  only,  which  are  imposed  on  us  because  of  our 
religion  :  in  proof  of  which,  they  refer  us  to  the 
words  of  Paul  :  "but  if  any  provide  not  for  his  own, 
especially  for  those  of  his  own  house,  he  hath  de- 
nied the  faith,  and  is  worse  than  an  infidel."  1  Tim. 
5  :  8.  And  thus  "  by  good  words  and  fair  speeches 
deceive  the  hearts  of  the  simple."  Rom.  16  :  18. 
But  is  it  not  strange,  that  they  have  so  completely 
deceived  the  hearts  of  the  simple,  as  to  make  them 
believe,  that  while  they  have  no  right  to  defend  by 
force  of  arms,  that  which  is  of  more  real  worth  than 
all  the  world,  they  may  yet  defend  that  which  is 
of  so  little  worth,  that  our  Lord  regarded  it  as  even 
unworthy  of  thought :  Matt.  6  :  25,  yea,  requires 
us  to  forsake.  Luke  14  :  33.  "For  all  these  things 
do  the  nations  of  the  world  seek  after."  Luke  12: 
30.  The  express  language  of  him  who  has  "  be- 
come "  the  Author  of  eternal  salvation  unto  all  them 
that  obey  him,"  Heb.  5  :  9,  is  this,  "  I  say  unto 
you  that  ye  resist  not  evil."  Matt.  5  :  39.  And 
I  appeal  to  the  honesty  of  every  intelligent  man,  to 
say,  what  there  is,  either  in  the  language  as  used 
by  our  Lord,  or  in  the  connection  in  which  these 
words  are  found,  from  which  we  may  draw  the  least 


P62891 


6 

inference  that  it  is  to  be  restricted  to  those  injuries  only, 
which  are  inaposed  because  of  our  religion.  If  this  had 
been  our  Lord's  meaning,  would  he  not  have  said  so  ? — 
And  since  he  has  not  said  so,  who  is  wise  enough  to 
know  that  this  was   his  meaning  ? 

As  it  is  impossible  to.  restrict  this  prohibition  of  our 
Lord  to  those  evils  only  that  are  imposed  because  of  our 
religion,  without  adding  that  much  to  his  word,  this  ad- 
dition is  *'  the  voice  of  strangers,"  and  a  stranger,  the 
Uttle  flock  of  Christ  '^  will  not  follow."  John  10.  Those 
who  say  that  this  precept  of  Christ,  is  binding  only 
where  we  are  persecuted  for  righteousness  sake,  do  make 
"  the  word  of  God  of  none  effect,"  and  had  just  as  well 
take  the  scissors  and  clip  this  verse  out  of  the  bible. 
For,  whether  they  are  smitten  for  good  or  evil,  for  prea- 
ching the  gospel,  or  refusing  to  do  so,  the  particular 
time  to  obey  this  humiliating  law  of  Christ,  to  them  nev- 
er comes. 

To  justify  the  use  of  the  sword,  we  are  told  that  the 
Jew^s  were  often  involved  in  war. 

But  what  was  the  object  of  the  Jewish  wars,  but  to 
establish  and  defend  their  religion  ?  and  yet  you  admit 
the  christian  must  neither  defend  nor  enforce  his  religion, 
by  the  use  of  the  sword.  And  in  this  admission,  you 
virtually  acknowledge,  that  the  use  of  the  sword  by  the 
Jews,  gives  the  Christian  no  licence  to  use  the  sword. 

The  Jews  were  in  possession  of  an  earthly  kingdom, 
"  a  worldly  sanctuary,  ....  and  carnal  ordinances,  im- 
posed on  them  until  the  time  of  reformation."  Heb.  9  : 
10.  Hence  they  used  carnal  weapons  of  warfare  in  de- 
fence of  their  religion. 

But  "  he  who  is  born  of  the  Spirit"  is  no  more  "  of  the 
world,"  John  17  :  16  ;  hence  "  the  weapons  of  our 
warfare  are  not  carnal :"  2  Cor.  10  :  4.  for  "  if  any 
man  be  in  Christ,  he  is  a  new  creature,  old  things  are 


passed  away,  behold,  all  things  are  become  new."  2  Cor. 
5:  17. 

If,  says  "  the  Prince  of  Peace,"  "  niy  kingdom  was 

of  this  world,  then  would  my  servants  fight, but 

now  is  my  kingdom  not  from  hence,"  John  18  :  36.  So 
they  fight  not.  Hence,  when  the  land  of  their  fathers, 
their  native  home  and  country,  was  invaded  by  the  Ro- 
mans, they  were  forbidden  to  take  up  arms,  but,  leaving 
all  earthly  treasure  behind,  were  required  to  "  flee  to 
the  mountains."   Luke  21 :  21. 

This,  by  the  world,  would  be  considered  ignoble,  un- 
manly, and  cowardly.  He  who  would  at  the  present 
day,  carry  out  the  spirit  of  this  precept,  would  be  des- 
pised as  one  unworthy  to  live  ; — "  for  the  carnal  mind 
is  enmity  against  God,  for  it  is  not  subject  to  the  law  of 
God,  neither  indeed  can  be.  Rom.  8  :  7.  Therefore,  he 
that  would  at  a  time  like  this,  have  worldly  friends,  is 
compelled,  in  disobedience  to  Christ,  to  take  up  arms. 
"  Whosoever  therefore,  will  be  a  friend  of  the  world,  is 
the  enemy  of  God."  James  4:4. 

The  Mosaic  dispensation,  being  that  of  justice  be- 
tween man  and  man,  in  case  of  injuries,  the  law  enjoined 
retaliation :  "  life  for  life,  eye  for  eye,  tooth  for  tooth," 
Exod.  21 :  23,  24,  25,  was  required.  But  the  Christian 
dispensation  being  that  of  grace,  all  retaliation  is  forbid- 
den. Hence  the  "  Prince  of  Peace,"  in  giving  his  law, 
refers  to  the  Mosaic  thus,  "  It  hath  been  said,  an  eye 
for  an  eye,  and  a  tooth  for  a  tooth,  but  I  say  unto  you 
that  ye  resist  not  evil,"  by  returning  evil  for  evil.  "  But 
whosoever  shall  smite  thee  on  thy  right  cheek,  turn  to 
him  the  other  also."  Matt.  5  :  39. 

That  the  apostles  taught  this  same  doctrine,  we  notice 
that  Paul,  more  than  thirty  years  after,  enjoined  the  same 


8 

precept  upon  the  church  at  Rome,  saying,  "  Recompense 
to  no  man  evil  for  evil."  Rom.  12  :  17.  And  again  he 
enforces  this  law,  saying,  "  Dearly  beloved,  avenge  not 
yourselves,  but  rather  give  place  unto  wrath  :  for  it  is 
written,  vengeance  is  mine,  I  will  repay  saith  the  Lord. 
Therefore,  if  thine  enemy  hunger,  feed  him  ;  if  he  thirst, 
give  him  drink  ;  for  in  so  doing,  thou  shalt  heap  coals 
of  fire  on  his  head.  Be  not  overcome  of  evil,  but  over- 
come evil  with  good."  Rom.  12  :  19—21.  Peter  also 
enjoins  the  same  law,  "  Not  rendering  evil  for  evil,  or 
railing  for  railing  :  but  contrariwise,  blessing;  knowing 
that  ye  are  thereunto  called,  that  ye  should  inherit  a 
blessing.  1  Pet.  3:9. 

We  will  now  inquire  as  to  the  example  of  Christ,  in 
regard  to  this  his  own  law^  of  non-resistance.  We  learn 
from  Matt.  26  :  67,  that  the  Jews  spit  in  his  face,  and 
buffeted  him  ;  and  others  smote  him  with  the  palms  of 
their  hands  :"  "  who,  when  he  was  reviled,  reviled  not 
again,  when  he  suffered,  he  threatened  not,  but  commit- 
ted himself  to  him  that  judgeth  righteously."  1  Pet.  2  : 
23.  Instead  of  retaliation,  or  resistmg  those  who  were 
about  to  slay  him,  he  prayed,  saying,  "  Father,  forgive 
them,  for  they  know  not  what  they  do."  Luke  23  :  34. 
Thus  "  leaving  us  an  example,  that  ye  should  follow  his 
steps."  1  Pet.  2  :  21.  "  Now  if  any  man  have  not  the 
Spirit  of  Christ,  he  is  none  of  his."  Rom.  8  :  9. 

The  example  of  the  apostles,  in  obedience  to  this  la  w  of 
"  the  Prince  of  Peace,"  is  as  follows  ;  "  Being  reviled, 
we  bless  ;  being  persecuted,  we  suffer  it  ;  being  defamed, 
we  entreat."  1  Cor.  4  :  12,  13.  Being  "  buffeted," 
they  bore  it.  1  Cor.  4:  11.  When  beaten,  instead  of 
retaliation,  they  rejoiced  "  that  they  were  counted  wor- 
thy   to  suffer  shame"  for  Jesus'   sake.    Acts  5 ;  41. 


9 

When  Paul  and  Silas  received  "many  stripes,"  instead 
of  exhibiting  a  spirit  of  revenge,  they  "  prayed,  and  sang 
praises  unto  God."  Acts  16 :  25.  I 

"  Seeing  that  many  glory  after  the  flesh,"  says  the 
apostle  Paul,  "  I  will  glory  also."  But  in  what  did  he 
glory  !  in  those  things  in  w^hich  the  w^orld  glories  ?  No  ! 
Just  the  reverse.  He  gloried  in  that  he  had  "  five  times 
received  forty  stripes,  save  one."  2  Cor.  11  :  24. 

The  same  apostle,  in  waiting  to  the  first  christians, 
says,  "  If  a  man  bring  you  into  bondage,  if  a  man  devour 
you,  if  a  man  take  of  yours,  if  a  man  exalt  himself,  if  a 
man  smite  you  on  the  face,"  "  ye  suffer  it  gladly,  seeing 
ye  are  wi^e,"  (2  Cor.  11  :  20,  19.)  to  know  that  the 
christian  should  be  "  no  striker"  of  those  that  injure  him. 

They  "  endured  a  great  fight  of  affliction,"  and  instead 
of  retaliation  or  resistance,  "  took  joyfully  the  spoiling 
of  their  goods  ;  knowins"  they  had  in  heaven  a  better  and 
an  enduring  substance."  Heb.  10  :  32,  34. 

But  say  those  who,  "  by  good  words  and  fair  speech- 
es, deceive  the  hearts  of  the  simple  ;"  Rom.  16  :  18,  we 
worship  that  same  unchangeable  God  that  the  Jew^s  wor- 
shiped, and  if  it  was  right  for  them  to  use  the  sword,  it 
is  not  wrong  for  us.  Now  we  know  that  it  is  true  that 
God  changes  not ;  but  we  must  also  notice  the  difference 
between  the  dispensation  of  justice,  and  that  of  grace. 

The  Jews,  like  oiher  nations,  were  in  possession  of  an 
earthly  kingdom,  which  was  one  of  those  powers  "  or- 
dained of  God,"  as  "  the  minister  of  God,  a  revenger  to 
execute  wrath  upon  him  that  doeth  evil.  Rom,  13  :  4. 
But  "  what  if  God,  willing  to  show  his  wrath,  and  make 
his  power  known,  endured  with  much  long  suffering  the 
vessels  of  wrath,  fitted  to  destruction  ?  Rom.  9  :  22. 
What  has  this  to  do  with  the  reio^n   of  the  "  Prince  of 


10 

Peace,"  whose  "  kingdom  is  not  of  this  world  ?"  Now 
you  admit,  that  durine;  the  old  dispensation,  the  "  new 
and  living  way"  (Heh.  10  :  20)  "into  the  holiest  of  all 
w^as  not  yet  made  manifest ;"  How  absurd,  then,  to  offer 
the  example  of  the  Jews,  to  prove  that  one  dead  to  the 
"  rudiments  of  the  world,"  may  conform  so  much  to  the 
ways  of  the  world,  as  to  use  the  sword. 

Was  it  not  declared,  saying  :  "  Behold  the  days  come, 
saith  the  Lord,  that  I  will  make  a  new  covenant  with 
the  house  of  Israel."  Jere.  31 :  31.  And  since  this 
new  covenant  is  "  not  according  to  the  covenant"  as 
"  made  with  their  fathers,"  Jer.  31 :  32.  how  can  we 
there  learn  the  christian's  duty  ? 

But  even  under  that  dispensation,  when  the  sword  was 
allowed  that  people,  as  "  God's  ministers,  to  execute 
wrath  upon  him  that  doeth  evil ;"  the  Lord  said  unto 
David  :  "  Thou  shalt  not  build  an  house  for  my  name, 
because  thou  hast  been  a  man  of  war,  and  hast  shed 
blood."  1  Chron.  33  :  3.  And  since  the  house  he  was 
forbidden  to  build,  was  but  a  type  of  the  spiritual  house 
of  God,  ought  the  spiritual  house,  the  holy  "  temple  of 
God,"  to  be  defiled  by  hands  stained  with  blood  ?  1  Cor. 
3  :  17.  Or  can  a  man  of  war  be  a  subject  of  the  Prince 
of  Peace  ?  When  Isaiah,  through  the  Spirit  of  Proph- 
ecy, saw  this  peacable  reign  of  Christ,  he  said  :  "  Every 
battle  of  the  warrior  is  with  confused  noise,  and  garments 
rolled  in  blood  ; — but  this  shall  be  with  burning  and  fuel 
of  fire.  For  unto  us  a  child  is  born  ;  unto  us  a  Son  is 
given  ;  and  the  government  shall  be  upon  his  shoulders ; 
and  his  name  shall  be  called  Wonderful,  Counsellor,  ; — 
The  mighty  God,  the  everlasting  Father,  the  Prince  of 
Peace.  Of  the  increase  of  his  government  and  peace, 
there  shall  be  no  end"  :  Isaiah.  9  :  5,  7.  for  "  He  shall 


11 

judge  among  the  nations,  and  shall  rebuke  many  people, 
and  they  (who  receive  his  rebuke,)  shall  beat  their  swords 
into  plowshares,  and  their  spears  into  pruning  hooks, 
[and  this,  i  e  the  Christian]  nation,  shall  not  lift  up 
sword  against  nation,  neither  shall  they  learn  war  any 
more."  Isa.  2  :  4.  Hence,  the  Prince  of  Peace,  in  the 
beginning  of  his  reign,  forbade  the  use  of  the  sword  in 
his  kingdom,  by  commanding  him  who  had  the  honor  of 
opening  to  the  w^orld  this  reign  of  peace,  to  "  put  up 
again  his  sword  into  his  place," — at  the  very  time,  w^hich 
of  all  times,  appeared  to  him  to  be  the  most  important 
to  use  it ; — informing  him  that  "  all  they  that  take  the 
sword,  shall  perish  with  the  sword."  Matt.  26 :  52. 

But,  perhaps  we  are  going  on  too  fiist  ;  let  us  pause, 
and  think  a  moment.  These  words  are  either  true  or, 
untrue.  Our  Lord  either  meant  what  he  said,  or  he 
meant  something  else  ;  and  if  he  did  not  mean  what  he 
said,  then  what  did  he  mean.  When  he  said,  "  Except 
ye  repent,  ye  shall  all  likewise  perish,"  (Luke  13  :  5.) 
we  believe  he  meant  just  what  he  said.  And  are  those 
who  use  the  sword,  to  share  the  same  fate  with  those 
who  do  not  repent  ?  As  all  must  perish  who  are  not  sav- 
ed by  Christ  ;  so  none  can  be  saved  by  him  who  refuse 
to  obey  him.  Hear  his  express  language  ;  "  Not  every 
one  that  saith  unto  me,  Lord,  Lord,  shall  enter  into  the 
kingdom  of  heaven,  but  he  that  doeth  the  will  of  my 

Father  who  is  in  heaven Therefore,  whosoever 

heareth  these  sayings  of  mine,  and  doeth  them  not,  shall 
be  likened  unto  a  foolish  man,  which  built  his  house  upon 
the  sand,  ....  and  it  fell,  and  great  was  the  fall  of  it." 
Matt.  7  :  2—27.  Now  one  of  the  "  sayings,"  to  which 
our  Lord  had  reference,  was  thi:^ :  "I  say  unto  you  that 

39.  Now  I  ask,  can  we 


12 

use  the  sword  as  a  means  of  resisting  the  invading  foe 
"without  disobedience  to  our  Lord?  ^V  So  the  use  of  the 
sword  must  be  one  of  those  carnal  ordinances  with  "which 
all  that  use  are  to  perish  with  the  using-"  Col.  2  :  22. 
"For  all  they  that  take  the  sw'ord  shall  perish  w4th  the 
sword."  Mat.  26:  52.  "He  that  killeth  with  the  sword, 
must  be  killed  with  the  sword.  Here  is  the  patience, 
and  the  faith  of  the  saints."  Rev.  13  :  10.  "For  with 
the  same  measure  that  ye  mete  withall,  it  shall  be  meas- 
ured to  you  again."  Luke.  6  :  38. 
"Wo  !  unto  thee  that  spoilest,  and  thou  wast  not  spoiled  ; 
and  dealest  treacherously,  and  they  dealt  not  treacherous- 
ly with  thee,  when  thou  shalt  cease  to  spoil,  thoushalt 
be  spoiled.  And  when  thou  shalt  make  an  end  to  deal 
treacherously,  they  shall  deal  treacherously  with  thee." 
Isa.33:L 

At  death  the  warrior  will  cease  to  spoil.  And  after 
death,  the  great  battle  in  which  those  who  having  slain 
with  the  sword,  were  not  slain  in  turn,  must  receive  the 
measure  they  have  imposed  on  others.  Rev.  20  :  8, 

And  shall  those  who,  in  disobedience  to  Christ,  have 
used  the  sword,  be  slain  before  him !    Luke.  19  :  27. 

Are  you  who  urge  the  use  of  the  sword,  on  the  ground 
that  the  .Jews  did  use  it,  willing  to  share  the  fate  of  the 
Jews?  By  the  sword  their  kingdom  was  established,  and 
by  the  sword,  their  kingdom  was  destroyed.  By  th€ 
sword,  they  led  others  into  captivity;  and  by  the  sword 
thev  were  led  into  captivity.  They  have  never  depart- 
ed from  the  use  of  the  sword?  and  "the  sword  shall  ne- 
ver depart  from"  them.  2  Sam.  12 :  10.  But  "we  receiv- 
ing a  kiuordom  which  cannot  be  moved,"  Heb.  12  :  28. 
must  depart  from  all  that  tends  to  ruin.  The  kingdom 
of  peace  being  founded  on  the  principle  of  love,  can  ne- 


13 

ver  be  destroyed ;  for  "love  worketh  no  ill  to  bis  neigh- 
bor" ;  hence  there  are  no  ills  to  be  returned  by  the  re- 
venging hand  of  justice. 

That  the  first  christians,  as  foretold  by  the  prophets  did 
cease  from  war,  Paul  says,  "We  do  not  war  after  the 
flesh."  2  Cor.  10  :  3.  That  they  used  neither  the  sword, 
nor  any  other  carnal  weapon  of  warfare,  he  declares  "the 
weapons  of  our  warfare  are  not  carnal."  2  Cor.  10  :  4. 

So  I  conclude  the  deity,  who  is  worshiped  at  the  pre- 
sent day  as  "the  god  of  battles,"  was  unknown  to  the 
first  christians  ;  they  were  the  subjects  of  "The  Prince 
of  Peace,"  whose  reign  is  jnst  the  opposite  to  that  of 
"the  god  of  battles." 

The  apostle  James  in  writing  "unto  the  twelve  tribes 
which  are  scattered  abroad,"  asked  them  :  "  From 
whence  come  wars  and  fightings  among  you  ?  come  they 
not  hence,  even  of  your  lusts  that  war  in  your  members  ?" 
Jam.  4  :  1.  And  the  apostle  Peter  in  writing  to  "  the 
people  of  God,'-  (1  Pet.  2  :  10.)  requires  them  to  "abstain 
from  fleshly  lusts  which  war  against  the  soul."  1  Pet.  2  : 
11.  So  we  are  here  required  to  tear  up  the  very  root  or 
source  from  which  all  wars  S[)ring.  The  lamb  like  sub- 
jects of  "  The  Prince  of  Peace,"  are  required  to  love  even 
even  their  enemies,  which  celestial  love  consumes  and 
destroys  for  ever  the  spirit  of  war  ;  for  that  meek  and 
lowly  spirit  of  love,  which  "  Beareth  all  things,"  (ICor. 
13  :  7.)"  worketh  no  ill  to  his  neighbor."  Rom.  13  :  10. 

When  this  "Prince  of  Peace,"  made  his  appearance 
on  eart.h,  he  was  introduced  to  the  people  of  God  by  "  a 
multitude  of  the  heavenly  host  praising  God,  and  saying, 
Glory  to  God  in  the  highest,  and  on  earth  peace,  good 
good  will  toward  men."  Luk.  2:  13.  Therefore  "the 
kingdom  of  God  is  —  righteousness  and  PEACE  :"  Ro. 


14 


14  :  17.  the  very  reverse  of  war,  and  wickedness. 

"God  hath  called  us  to  peace,"  1  Cor.  7  :  15.  not  to 
strife  !  for  the  christian's  God  into  whose  image  and 
likeness,  he  must  be  transformed,  is  "The  God  of  love 
and  PEACE ;"  (2  Cor.  13  :  11.)  and  not  "the  god  of 
battles."  In  war  there  is  "  hatred,  variance,  emulation, 
wrath,  strife,  envyings,  murders  :"  And  "  they  which 
do  such  things  shall  not  inherit  the  kingdom  of  God." 
Gal.  5  :  21. 


C  H      IS 

REVERSE    OF 


W  H  I 

JUST    THE 

"Hatred, 

"Sorrow  of  the  world, 
"War, 
"Wrath, 
"Wild  by  nature, 
"Wickedness, 
"Unbelief,"  or  the  want 
22. 


THE 

CHRISTIAN    SPIRIT    IS 

"Love, 

"  Joy  in  the  Holy  Ghost, 

"  Peace, 

"  Long-suffering, 

"  Gentleness, 

"  Goodness, 

"  Faith, 
of  confidance  in  God.  Gal  5 

The  carnal  mind  is  the  source  from  which  all  wars  and 
bloodshed  spring  ;  and  "  To  be  carnally  minded,  is  death. 
"  Rom.  8:6.  If  therefore,  "ye  have  bitter  envyin 
and  strife  in  your  hearts,  [which  is  the  origin  of  war, 
glory  not,  and  lie  not  against  the  truth  ; — [by  making 
pretensions  to  the  christian  religion;  for,]  this  wisdom 
descendeth  not  from  above,  but  is  earthly,  sensual,  devil- 
ish. For  where  envying  and  strife  is,  there  is  confusion 
and  every  evil  work  !  (such  as  war,  blood-shed,  and. mur- 
der.) But  the  wisdom  that  is  from  above,  is  first  pure, 
then  PEACEABLE,  gentle,  and  easy  to  be  entreated  ;  full 
of  mercy  and  good  fruits  ;  And  the  fruit  of  righteousness 
is  sown  in  peace^  of  them  that  make  peace."  James  3  : 
14—18. 


15 

The  christian  is  required  to  "Follow  PEACE  with 
ALL  men,  and  holiness,  without  which  no  man  shall  see 
the  Lord."  Heb.  12  :  14.  And  can  those  who  take  just 
the  opposite,  that  is,  follow  war  and  unrighteousness, 
ever  see  the  Lord  ? 

In  war  there  is  a  continual  retaliation,  or  returning  of 
evil  for  evil.,,  But  the  Christian  can  "Recompense  to 
no  man  evil  for  evil."  Rom.  12  :  17.  Hence  cannot  go 
to  war.  In  war  men  avenge  the  evils  imposed  by  other 
nations,  which  the  Christian  is  forbiden  to  do,  "Avenge 
not  yourselves,  but  rather  give  place  unto  wrath." 

In  war  men  overcome  their  enemies, by  pouring  on  them 
more  evil,  than  they  are  enabled  to  return  or  withstand. 

But  the  little  flock  of  Christ  must  take  a  path,  leading 
just  in  the  opposite  direction;  They  must  '^Overcome 
evil  with  good."  Rom.  12  :  21. 

Do  not  those  who  meet  on  the  battle  field,  hate  each  oth- 
er ?  "Whosoever  hateth  his  brother  is  a  murderer,  and 
ye  know  that  no  murderer  hath  eternal  life  abiding  in 
him."  1  John.  3  :  15.  ^' 

All  powers  that  exist,  whether  the  government  under 
which  we  live,  or  other  powers  of  earth,  all  are  "or- 
dained of  God."  ^'  For  there  is  no  power  but  of  God." 
Rem.  13 :  1.  "Whosoever,  therefore,  resisteth  the 
power,  [either  that  under  which  we  live,  or  any  other,] 
resisteth  the  ordinance  of  God,  and  they  that  resist  shall 
receive  to  themselves  damnation."  Rom.  13:  2.  So  the 
Christian  is  in  all  cases  forbidden  to  use  the  sword  ;  for 
whatever  power  he  meets  on  the  battle  field,  is  resisted 
by  him,  and  "  since  there  is  no  power  but  of  God,''  he 
that  resisteth  any  "power,  resisteth  the  ordinance  of 
God."  Rom.  13:  2. 

The  Apostle  Paul  foretold  that  there  would  "  come 


16 

a  falling  away."  2  Thess.  2:3.  In  the  days  of  Con- 
stantine,  the  Church  of  Rome,  made  the  league  (Dan. 
11 :  23.)  with  the  world  :— At  which  time  the  "  Man 
of  sin,  .  .  .  who  opposeth  and  exalteth  himself  above  all 
that  is  called  God,"  (2  Thess.  2,  4.)  began  to  use  the 
sword.  But  this  warlike  people,  so  far  from  being  re- 
garded as  the  subjects  of  the  "  Prince  of  Peace,''  are  call- 
ed "The  Abomination  that  maketh  desolate."  Dan.  12: 
11.  And  rightly  called  by  that  name,  for  that  was  the 
spirit  that  made  desolate  the  kingdom  of"  the  Prince  of 
Peace.'' 

When  John  saw  this  warlike  people,  under  the  simili- 
tude of  a  "  Woman,  drunken  with  the  blood  of  the 
saints,"  he  "  wondered  with  great  admiration :"  Rev. 
17  :  6.  And  well  he  may  have  wondered,  when  he  saw 
those  who  profess  to  be  the  servants  of  the  Prince  ol 
Peace,  the  followers  of  the  meek  and  lowly  "  Lamb  of 
God,"  thus  drunken  with  the  blood  of  their  brethren. 

As  an  admonition  to  those  who  have  thus  been  "cor- 
rupted from  the  simplicity  that  is  in  Christ,"  (2  Cor.  11 : 
3.)  he  heard  a  "  voice  from  heaven  saying  :  Come  out  of 
her  my  people,  that  ye  be  not  partakers  of  her  sins,  and 
that  ye  receive  not  of  her  plagues."  Rev.  18:  4. 

But  says  one:  When  the  soldiers  inquired  of  John, 
as  to  what  they  must  do,  he  did  not  tell  them  to  ground 
their  arms,  but  to  "Do  violence  to  no  man,"  To  this, 
we  answer,  had  these  words  been  delivered  by  one  of  the 
Apostles,  to  the  Christian  church,  after  the  opening  of 
the  gospel  reign  of  Peace  ;  the  question  would  have  been 
settled,  and  I  never  would  have  raised  my  pen  to  prove 
that  the  Christian  has  no  right  to  use  the  sword. 

But  we  must  remember,  that  these  words  were  spoken 
hefore  The  Prince  of  Peace  had  issued  his  law  for  the 


17 

government  of  his  Church;  and  they  were  addressed, 
not  to  Christians,  but  to  Roman  Soldiers,  who,  if  ever 
they  became  Christians  at  all,  did  not  for  at  least  nine  or 
ten  years  after  : — Therefore  we  ask,  what  has  this  to  do 
with  the  question  at  issue  ?  We  have  never  said  it  was 
wrong  for  the  people  of  the  world  to  use  the  sword. 

That  the  powers  that  be,  the  kingdoms  of  the  world, 
.may  use  the  sword,  Paul,  in  allusion  to  such,  says,  they 
bear  "  not  the  sword  in  vain."  Rom.  13 :  4. 

But  what  has  a  dead  man  to  do  with  the  sword  ?  All 
we  contend  for,  is,  that  those  who  are  "  dead  with  Christ 
from  the  rudiments  of  the  w'orld,"  should  '■  handle  not" 
that,  of"  which  all  are  to  perish  with  the  using."  Col. 
2  :  20—22.  The  Prince  of  Peace  did  not  forbid  the 
people  of  the  world  the  use  of  the  sword,  but  his  disci- 
ples, those  whom  the  Father  had  given  him  "  out  of  the 
world,"  (John  17  :  6.)  And  they  are  *'  under  the  law 
to  Christ."  1  Cor.  9  :  21.  *'  Now,  whatsoever  things 
the  law  saith,  it  saith  to  them  who  are  under  the  law." 
Rom.  3  :  19.  It  was  not  to  the  w^orld,  but  to  his  disci- 
ples he  said  :  "  Resist  not  evil."  Matt.  5  :  39.  He  did 
not  tell  those  who  rule  in  the  kingdoms  of  earth,  to  put 
up  the  sword,  but  him  that  had  the  keys  of  "  the  king- 
dom of  heaven."  (Matt.  16:  19.)  which  "  open  the 
gates,  that  the  righteous  nation  which  keepeth  the  truth, 
may  enter  in"  to  that  kingdom  of*  Perfect  peace."  Isa. 
26  :  2,  3.  We  do  not  pretend  to  say,  that  the  people  of 
the  world,  those  who  are  governed  and  controlled  by  the 
laws  of  nature,  should  cease  to  use  the  sword;  for  self- 
protection  is  the  first  law  of  nature,  as  exhibited  in  all 
the  animal  creation.  All  we  contend  for,  is,  that  those 
who  profess  to  be  dead  to  the  ways  of  the  world,  and 
have  vowed  allegiance  to  Christ,  the  Prince  of  Peace, 


18 

should  either  consent  to  obey  him,  or  openly  acknow- 
ledge they  will  not  have  the  man  Christ  Jesus  *'  to  reign 
over  them/'  We  admit  there  are  many  pious  and  good 
people,  who  have  never  yet  entered  within  the  pales  of 
the  kingdom  of  the  Prince  of  Peace.  For  example  : 
Cornelius  was  "  a  devout  "or  pious''  man,  and  one  that 
feared  God  with  all  his  house,  who  gave  much  alms  to 
the  people,  and  prayed  to  God  always."  Acts  10  :  2. 
Would  that  we  could  say  as  much  for  those  who  at  the 
present  day,  profess  to  be  the  servants  of  Christ.  He 
was  righteous,  "a  just  roan,  and  one  that  feared  God, 
and  of  good  report,  (not  only  among  his  own  people,  but) 
among  all  the  nation  of  the  Jews."  Acts  10  :  22.  It 
would  appear  from  the  words  of  Peter,  .s  addressed  to 
Cornelius,  that  he  was  not  only  one  that  "  worketh  righ- 
teousness," (Acts  10:  35,)  but  also  a  believer  in  Christ 
the  Son  of  God  ;  for  Peter  in  his  address  to  him  says : 
"  Ye  know  ....  how  God  anointed  Jesus  of  Nazareth 
with  the  Holy  Ghost  and  with  power."  Acts.  10 :  37, 
33. 

In  such  a  character  who  can  discover  but  one  single 
rudiment  of  the  world  necessary  to  be  slain,  in  order  to 
become  dead  to  the  world,  alive  to  Christ,  and  a  subject 
of  the  new  kingdom  of  peace.  Since  he  was  a  man  of 
war,  which  is  the  very  reverse  of  a  man  of  peace,  it  was 
necessary  for  Peter  to  tell  him  *'  words  whereby"  he 
"shall  be  saved.  Acts  11  :  14.  As  both  our  Lord  and 
his  apostles  always  aimed  "  theswoitl  of  the  Spirit"  right 
at  the  heart  of  the  error  under  which  men  were  laboring, 
Peter  in  the  very  beginning  of  his  sermon,  discovered  to 
him  that  in  which  he  must  reform,  in  order  to  become  a 
subject  of  the  king^dom  of  peace,  by  informing  him  that 
^*  the  word  which  God  sent  unto  the  Children  of  Israel," 


19 

was  not  that  of  war  and  blood-shed,  but  the  *•  Preaching 
PEACE  by  Jesus  Christ,"  the  Prince  of  Peace  "  He  is 
Lord  of  all  :"  Acts  10  :  36,  And  when  Peter  mention- 
ed that  "  whosoever  believeth  in  hira,"  or  that  couM  so 
confide  in  Christ,  for  moral  protection,  as  to  abandon  the 
use  of  the  carnal  weapons  of  warfare,  *' should  receive 
remission  of  sins,  (Acts  10:  43,)  he  whose  only  sin  was 
that  of  the  use  of  the  sword,  being  enabled  to  abandon 
the  use  of  the  sword,  and  to  confide  alone  in  Christ,  re- 
ceived at  once  the  gift  of  the  Holy  Spirit  of"  the  peace 
of  God  which  passeth  all  understanding."  Phil.  4:  7. 

But  it  is  asked,  are  w^e  not  required  to  be  "subject 
unto  the  higher  powers?"  To  this  we  answer  yes: — 
But  we  are  nowhere  required  to  be  subjects  o^' the  high- 
er powers.  The  devils  were  "  subject  unto"  the  apostles 
through  Christ.  Luke  10  :  17.  Were  they  also  subjects 
of  the  kingdom  of  Christ?  If  men,  ceasing  to  add  to 
the  word  of  God,  or  ceasing  to  believe  the  apostle  meant 
something  he  has  not  said,  would  "  hold  fast  to  the  form 
of  sound  words,"  (2  Tim.  1  :  13,)  as  used  by  the  apos- 
tle, they  would  not  "  wrest  the  scriptures  unto  their  own 
destruction,"  (2  Pet.  3  16.)  by  saying  the  apostle  here 
gives  license  to  the  subjects  of  the  kingdom  of  Christ,  to 
take  up  arms,  when  required  to  do  so  by  the  government 
under  which  they  live.  The  apostle  does  not  say  :  Let 
the  Christian  be  a  subject  of  the  powers  under  which  he 
lives.  His  express  language  is:  "Let  every  soul  be 
subject  unto  the  Higher  Powers,"  Rom.  13:  1.  which 
being  in  the  plural,  embraces  all  powers  :  hence  lays  us 
under  as  much  obligation  to  be  subject  to  all  other  pow- 
ers, Hs  the  one  under  which  we  live.  And  sinre  we  can 
not  be  the  subjects  of  all  hicrher  powers,  this  proves  that 
by  being  "  subject  unto  the  higher  powers,"  he  did  not 


20 

mean  that  we  must  be  the  subjects  of  those  powers. 

And  if  we  are  not  the  subjects  of  the  powers  of  earth, 
then  we  are  under  no  obHgation  to  bear  arms.  For  ex- 
ample :  The  prisoners  you  take  in  war,  are  "subject 
unto,"  but  not  subjects  of  your  government.  Hence, 
you  do  not  require  them  to  bear  arms.  Or  if  a  stranger 
from  another  kingdom  sojourn  among  you,  he  is  subject 
unto,  but  not  a  subject  of,  your  kingdom.  Hence,  is 
under  no  obligation  to  take  up  arms  in  time  of  war,  until 
he  takes  the  oath  of  allegiance.  Many  such  are  now  in 
this  country,  some  at  the  call  of  the  government  have 
entered  the  army  as  soldiers,  others  have  refused,  but 
those  who  have  refused,  have  in  this  resisted  no  law  of 
the  higher  powers,  seeing  they  are  not  the  subjects  of 
your  government. 

Now,  if  Christ  be  a  king,  he  must  have  a  kingdom. 
And  if  no  king  nor  power  on  earth  has  the  right  to  re- 
quire the  subjects  of  another  kingdom  to  take  up  arms, 
then  no  king  nor  powder  on  earth  has  the  right  to  require 
the  subjects  of  the  kingdom  of  Christ  to  do  this. 

And  since  you  say,  Christ  our  king  "  is  Lord  of  all," 
why  treat  him  with  contempt,  insult  his  authority,  or 
deny  the  existence  of  any  such  kingdom,  by  requiring 
one  of  his  subjects  to  take  up  arms,  and  "  resist  evil," 
which  we  cannot  do,  without  rebellion  to  Christ  our  King. 

Here  it  may  be  asked,  since  the  Higher  Powers,  ac- 
knowledging as  it  were  the  existence  of  no  such  kingdom 
as  that  of  the  Prince  of  Peace,  do  require  his  subjects 
also  to  take  up  arms,  how  shall  we  reconcile  Paul's  lib- 
erty to  the  Christian,  "  let  every  soul  be  subject  unto 
the  higher  powers," — with  Christ's  unconditional  law  : 
*'  Resist  not  evil,"  Matt.  5  :  39.  To  which  we  answer, 
if  by  the  expression  "  be  subject  unto  the  higher  powers," 


21 

the  apostle  meant  an  active  obedience,  then  it  would  be 
irreconcilable:  but  that  he  meant  only  a  passive  subjec- 
tion, is  clear  from  the  text  itself.  For  he,  speaking  in 
the  plural,  lays  us  under  as  much  obligation  to  be  sub- 
ject unto  all  other  powers,  as  the  one  under  which  we 
live.  And  this  you  know  would  be  morally  impossible, 
had  he  meant  an  active  subjection  :  for  if  in  obedience 
to  one  of  the  powers  of  earth,  I  take  up  arms  and  resist 
another,  then  I  am  not  subject  unto  the  one  I  resist. 
And  since  we  are  positively  and  unconditionally  forbid- 
den to  resist  any  of  the  higher  powers,  we  can  only  be 
subject  to  them  all  in  a  passive  sense.  The  subjects  of 
the  Prince  of  Peace,  as  pilgrims  and  sojourners  in  a 
strange  land,  must  be  "subject  unto  the  higher  powers" 
of  earth  ;  but  they  must  not  be  subjects  of  those  powers. 

It  is  true,  w^e  are  born  subjects  of  the  government  un- 
der which  we  live  ;  but  as  he  who  is  dead  has  ceased  to 
be  a  subject,  so  he  that  is  "dead  with  Christ  from  the 
rudiments  of  the  world,"  has  lost  his  citizenship,  and  is 
no  longer  a  subject  of  the  kingdoms  of  earth.  Though 
passively,  he  is  subject  to  them  all.  By  regeneration 
and  the  new  birth,  he  has  been  translated  from  the  king- 
dom of  this  w^orld  into  the  kingdom  of  Christ,  the  Prince 
of  Peace.  And  as  those  who  were  baptized  unto  Moses 
had  no  more  to  do  with  the  kingdom  of  Egypt,  but  were 
under  obligation  to  fight  the  battles  of  the  kingdom  of 
Israel,  so  those  w'ho  are  "  baptized  into  Christ,"  having 
left  the  kingdom  of  this  world,  are  under  obligation  to 
fight  no  battles,  save  those  of  The  Prince  of  Peace  :  the 
weapons  of  whose  warfare  are  not  carnal.  2  Cor.  10  :  4. 

We  admit  that  since  the  "  falling  away"  from  Christ, 
(2  Thes  2 :  3,)  the  larger  body  of  the  Church  is  blended 
with  the  kingdoms  of  earth,  as  Daniel  foretold  this  league 


22 

would  be  formed  with  the  world.  Dan.   11 :  23. 

But  that  the  subjects  of  the  kingdom  of  Christ,  in  the 
Apostolic  a^e.  were  not  subjects  of  the  kingdoms  of  earth, 
Paul  makes  the  Christians  tributary  to  the  higher  pow- 
ers, (Rom.  13  :  6.)  which  tribute  "  the  kings  of  the 
earth"  did  not  require  "  of  their  own  children"  or  sub- 
jects, (Matt.  8  :  12,)  but  "  of  strangers."  Matt.  17  :  26. 

The  Romans  were  "  free  born."  Acts.  22  :  28.  But 
as  soon  as  they  entered  the  kingdom  of  Christ,  they  lost 
their  citizenship  as  Romans,  and  became  tributary  to 
Rome.  Rom.  13.  If  it  be  asked,  did  not  Paul  claim  to 
be  a  Roman, — we  answer,  he  also  claimed  to  be  a  Phar- 
isee, (Acts  23 :  6,)  and  an  Israelite,  a  Jew  of  the  tribe 
of  Benjamin,  Rom.  11  :  1,  and  a  Hebrew,  Phil.  3  :  5 — 
but  when  he  entered  the  kingdom  of  Christ,  he  "  suffered 
the  loss  of  all  things."  Phil.  3  :  8.  For  in  this  kingdom 
"  there  is  neither  Greek  nor  Jew,  Barbarian,  Scythian, 
bond  nor  free,  but  Christ  is  all  and  in  all.  Col.  3:  11. 
Those  who  were  only  subject  unto  the  kingdom  of  Sol- 
omon, he  made  "  to  pay  tribute,"  "  but  of  the  children 
of  Israel,"  the  proper  subjects  of  the  kingdom,  he  made 
no  tributary  servants, — they  were  men  of  war.  2  Chron. 
8:8.  If  I  go  to  the  polls,  and  there  cast  my  vote  for 
those  who  are  thus  placed  in  power,  then  I  can  no  longer 
be  regarded  as  a  stranger  and  sojourner  on  earth,  but  am 
as  properly  a  fellow  citizen,  as  any  other  subject  of  the 
government.  Hence,  under  obliojation  to  take  up  arms 
as  a  soldier,  when  required  to  do  so.  For  the  power 
under  which  we  live,  would  then  be  mv  power.  But 
the  expression,  "  the  hiij^her  powers,'  shows  that  the 
christian  forms  no  part  of  that  power.  And  since  men  do 
not  resist,  their  own  power,  our  being  forbidden  to  resist 
the  powers^  proves  this  again.     The  kingdoms  of  earth 


23 

though  "  ordained  of  God,"  are  out  of  Christ.  But  the 
christian  is  in  Christ.  The  higher  power  "  is  the  min- 
ister of  God,  an  avenger,  to  execute  wrath  upon  him 
that  doeth  evil,"  which  the  christian,  as  long  as  he  con- 
tinues in  Christ,  that  is,  in  the  doctrines  and  precepts  of 
Christ,  cannot  do.  "  Vengeance  is  mine,  I  will  repay, 
saith  the  Lord."  Rom.  12  :  9.  The  "  avenger  of  blood" 
was  as  properly  ordained  of  God,  as  the  "  city  of  Ref- 
uge." But  he  who  had  fled  to  the  city  of  refuge  could 
not,  while  he  there  remained,  be  an  avenger  of  blood. 
Now,  Christ  is  our  city  of  Refuge,  and  '*  we  who  have 
fled  for  refuge,"  (Heb.  6  :  18,)  cannot  while  we  contin- 
ue within  the  pales  of  our  city  of  Refuge,  or  in  the  pre- 
cepts of  Christ,  be  an  **  avenger  of  blood."  Hence,  can- 
not form  a  part  of  that  power  as  ordained  of  God,  "  To 
execute  wrath  on  him  that  doeth  evil."  You  admit  we 
ought  to  "  Render  unto  Cesar,  the  things  that  are  Ce- 
sar's," which  bear  the  image  and  likeness  of  Cesar,  then 
ought  we  not  also  to  render  unto  '*  God,  the  things  that 
are  God's?"  Mark  12:  17.  And  shall  we  take  that 
son  and  heir  of  heaven,  who  bears  the  image  of  God,  be- 
ing "  created  anew  in  Christ  Jesus,"  and  offer  this,  the 
"  royal  friend,"  .  .  .  and  acknowledged  "  brother,"  of 
Christ,  both  soul  and  body,  upon  your  Pagan  altar  of 
political  strife?  No!  If  I  must  die,  "  let  me  die  the 
death  of  the  righteous,"  "  and  let  my  last  end  be"  upon 
that  glorious  altar,  on  which  the  precious  blood  of  my 
Lord  and  Savior  was  spilt,  by  those  .Tews,  who,  fearing 
the  prevailinor  christian  doctrine  of  a  lamb-like  nonresis- 
tance,  would  leave  "  their  place  and  nation"  [John  11  : 
48.]  exposed  to  the  mercy  of  a  Roman  Power  : — slew 
and  hanged  on  a  tree,  the  AUTHOR  of  this  celestial, 
glorious,  and  only  law  that  can  ever  establish  a  reign  of 


24 

perfect  peace,  either  in  heaven  or  on  earth.  Suppose, 
we  could  admit  that  the  christian  has  a  right  to  take  the 
sword  and  resist  evil,  if  required  to  do  so  by  the  govern- 
ment under  which  he  lives  ;  then  you  must  acknowledge 
that  in  all  the  Bible,  this  is  the  only  law  of  God,  which 
must  give  place  to  the  authority  of  man. 

Reader,  ponder  well,  and  bear  in  mmd,  that  since  the 
Prince  of  Peace,  has  positively,  and  unconditionally  for- 
bid his  subjects  to  resist  evil,  all  the  authorities  and  pow- 
ers of  earth,  cannot  repeal  that  law.  And  yet,  until  that 
law  is  repealed,  the  resisting  of  evil  on  the  part  of  the 
christian,  is  open  rebellion  to  Christ  his  king,  though  by- 
all  the  powers  of  earth  combined,  he  may  be  required  to 
do  so.  Hence,  when,  by  the  authority  of  the  world,  the 
christian  takes  up  arms,  he  tramples  the  authority  of 
Christ  his  King  beneath  his  feet,  and  makes  the  a\]thor- 
ity  of  man  superior  to  that  of  Christ.  And  thus,  ceas- 
ing to  be  the  servant  of  Christ,  he  becomes  the  servant 
of  him  whom  he  obeys.  Rom.  6  :   16. 

One  law  of  Christ  our  King,  was  this,  "  Go  ye  into 
all  the  world,  and  preach  the  gospel.''  Now  when  Ne- 
ro, Emperor  of  Rome,  with  all  the  authority  and  power 
of  his  kingdom,  required  the  Apostles  to  cease  to  do  this, 
they  chose  rather  to  obey  God  than  man. 

Another  law  of  Christ  our  God,  as  given  in  terms  yet 
more  positive,  by  using  the  expression  "  I  say  unto  you" 
is,  "  that  ye  resist  not  evil."   Matt.  5  :  39. 

And  since  "he  that  saith  I  Know  him  and  keepeth 
not  his  commandments  is  a  liar,  and  the  truth  is  not  in 
him"  ;  (1  John  2  :  4,)  had  we  not  as  well  renounce  the 
religion  of  Christ  at  once,  as  to  refuse  to  obey  him  ?  We 
are  to  be  "  subject  unto  the  higher  powers  in  all  things 
that  do  not  conflict  with  the  clear  law  of  Christ.     But 


25 

since  "  No  man  can  serve  two  masters,"  (Matt.  6  t  24,) 
when  the  higher  powers  require  us  to  do  that  which  our 
Lord  has  forbidden,  *'  We  ought  to  obey  God  rather 
than  man."  Acts  5  :  29. 

But  we  are  often  asked  questions  like  this, ;  Was  not 
George  Washington  a  good  christian.  To  this  I  answer 
"  I  know  nothing  by  my  self."  (1  Cor.  4  :  4.)  If  you 
prefer  the  example  of  Washington,  and  other  good  men, 
to  that  of  Christ,  I  have  only  to  say,  calliug  no  man 
"father  upon  earth,"  (Mat.  23:  9.)  I  choose  rather  to 
follow  the  example,  and  obey  the  precepts  of  Christ  and 
his  apostles  ONLY. 

If  by  the  new  birth,  Washington  had  entered  within 
the  pales  of  the  new  covenant  dispensation,  then  he  did 
violate  the  laws  of  Heaven,  in  "resisting  the  higher  pow- 
ers." But  I  know  no  law  forbidding  those  to  use  the 
sword,  who  do  not  belong  to  the  new  covenant  dispensa- 
tion of  peace.  For  the  "  higher  power"  is  as  properly 
"  the  minister  of  God,  a  revenger,  to  execute  wrath  upon 
him  that  doeth  evil,"  as  the  peacable  lambs  of  Jesus 
are  the  ministers  of  Christ,  to  "  Teach  all  nations"  (Matt. 
28:  19,)  "the  way  of  peace."  Luke  1:  79.  All  we 
contend  for  is,  th^t  the  two  kingdoms,  the  kingdom  of 
the  world,  and  that  of  Christ,  be  not  blended  together. 
That  the  Israel  of  God  remain  in  the  land  of  Canaan, 
under  David  th^^ir  king,  and  let  the  kingdoms  of  the 
world,  fight  their  own  battles. 

\^  But  while  wc  are  unable  to  see  how  the  christian 
can  with  impunity  use  the  sword,  we  would  prefer  hav- 
ing some  example  of  the  apostles,  as  to  what  they  did  in 
time  of  war. 

So  we  will  now  etqulre  as  to  the  example  of  Christ, 
and  his  apostles,  when  war  was  declared  against  him. 


26 

"When  the  kings  of  the  earth  stood  up,  and  the  rulers 
were  gathered  together, — both  Herod,  and  Pontius  Pi- 
late with  the  Gentiles,  and  the  people  of  Israel ;  Acts.  4 : 
26.  When  antichrist  that  "dreadful  and  terrible  beast," 
Dan.  7  :  7.  stood  "up  against  the  Prince  of  princes," 
Dan.  8  :  25.  he  placing  his  sentinels  at  their  proper  posts 
said  unto  thera  "Tarry  ye  here  and  watch."  But  watch 
what?  "Watch  and  pray  that  ye  be  not  overcome  by 
temptation,"  or  the  impulse  of  your  nature  to  "resist  evil" 

"And  he  kneeled  down,  and  prayed,  saying  Father,  if 
thou  be  willing,  remove  this  cup  from  me  ;  nevertheless 
not  my  will,  but  thine,  be  done. 

What  an  entire  submission  to  the  will  of  God. 

Had  we  all  this,  "the  spirit  of  Christ"  we  would  not 
"Fight  against  God."  but  submit  to  his  will. 

When  the  army  came  up  even  "A  gjreat  multitude 
armed  with  swords  and  clubs,"  "He  went  forth,  and  said 
unto  them,  Whom  seek  ye?  They  answered  him  Jesus 
of  Nazareth."  "Jesus  answered,  I  have  told  you  that  I 
am  he.  If  therefore  ye  seek  me,  let  these  go  their  way." 

Here  we  are  taught  by  example  to  put  an  end  to  war, 
before  the  first  battle  is  fought,  by  yielding  up  to  the  in- 
vading foe,  the  object  they  seek  to  obtain,  without  expo- 
sing the  lives  of  those  who  are  not  the  objects  of  their  ha- 
tred. But  the  apostles  prefering  to  die  with  their  Cap- 
tain to  that  of  forsakinuj  him,  "Said  unto  him,  Lord  shall 
we  smite  with  the  sword'*  ?  Luke.  22  :  49 

But  alas  for  Peter  !  when  placed  as  a  sentinel  he  slept 
at  his  post.  "Pefer,  what  !  could  ye  not  watch  with  me 
one  hour?"  H-n'inof  cprised  to  wntch  and  pray,  he  did 
not  wait  for  instruction  from  his  Lord  as  to  what  to  do : 
But  seeing  that  if  no  resistance  was  offered,  his  Master 
must  fall  into  the  hands  of  his  enemies,  drawing  his  sword 


27 

"  Smote  the  High  Priest's  servant  and  cut  off  his  right 
ear."  Jesus  then  answering  those  who  had  asked  to 
know  wheather  they  might  use  the  sword  said,  "Suffer 
ye  thus  far;"  Bear  with  Peter  in  what  he  has  done, 
seeing  I  have  healed  the  injury  he  imposed  on  our  ene- 
mies ;  But  "let  this  suffice"  or  as  some  render  it  "Enough 
of  this !"   Let  the  sword  be  used  no  more  by  my  people. 

Then  turning  to  him  who  held  in  his  hand  a  drawn 
sword  he  said,  "PUT  UP  THY  SWORD."  John.  18. 

And  since  in  this  the  most  important  of  all  battles,  the 
disciples  were  forbidden  to  use  the  sword,  even  in  defence 
of  one  more  dear  to  them  than  all  the  richest  treasures 
either  of  heaven  or  earih  ;  can  it  be  right  for  the  chris- 
tian to  use  it  in  any  case. 

Now  "Where  no  law  is  there  is  no  transgression." 

Hence,  before  the  issuing  of  this  new  law  of  Christ,  it 
was  no  sin  on  the  part  of  the  people  of  God  to  use  the 
sword.     For  example,  the  Jews  did  use  it. 

Bui  since  the  going  forth  of  this  new  celestial  law,  no 
christian  can  use  the  sword.  Which  is  clear  from  this 
reason  :  After  Peter  was  thus  positively  forbidden  to  use 
the  sword  it  was  impossible  for  him  to  use  it  again  with- 
out open  rebellion  to  his  God.  And  since  all  baptized 
persons  are  under  obligation  to  observe  the  same  laws 
as  enj  >ined  on  the  apostles,  Mvit.  28  :  20.  No  bapized 
person  can  use  the  sword  with  out  rebellion  to  our  God. 
And  if  those  who  "  have  been  baptized  into  Christ," 
can  not  use  the  sword,  without  rebellion  to  our  God, 
then,  "ALL  THRY  THAT  TAKE  THE  SWORD 
SHALL  PERLSH  with  the  sword.  ' 

But  Peter  not  havingr  yet  learned  in  what  true  brave- 
ry consisted  seemed  to  have  been  so  ashamed  of  this  car- 
nally considered,  unmanly,  and  cowardly  submission,  as 


28 

to  cause  hitn  to  deny  his  Lord,  even  swearing  he  knew 
not  the  man.  But  unlike  those  of  the  presant  day  whose 
hearts  precept,  upon  precept  cannot  reach,  one  look  from 
Christ  convinced  him  of  his  error.  He  "  went  out  and 
wept  bitterly,"  over  his  carnal  nature,  and  was  so  com- 
pletely *' coiVVEKTED,"  from  the  error  of  his  w^ay,  that  so 
far  from  ever  again  attempting  to  offer  any  corporeal  re- 
sistance, to  those  who  laid  hands  on  or  beat  him,  he  Re- 
joiced that  he  was  counted  w'orthy,  to  suffer  shame  for 
Jesus'  sake.  Acts.  5  :  41.  And  did  strengthen  his  bre- 
thren, Luk.  22  :  32.  Wooing  them  by  the  chords  of  ce- 
lestial love,  to  follow  the  footsteps  of  him  "  Who,  when 
he  was  reviled,  reviled  not  again;  when  he  suffered,  he 
threatened  not ;  but  committed  himself  to  him  that  judg- 
eth  righteously."  1  Pet,  2  :  23. 
Those  who 

<'  Being  convinced  against  their  will, 
Are  of  the  same  opinion  still," 

Say  the  apostles  were  at  this  time 
forbidden  to  fight  because  it  w^as  necessary  for  Christ  to 
die  for  man.  To  this  I  reply,  if  a  man  at  the  presant 
day,  must  be  brought  before  a  tribunal,  would  it  not  ap- 
pear much  better,  for  him  to  go  voluntarily,  and  give 
himself  up,  than  to  wait  to  be  carried  up  by  force ;  If  our 
Lord  had  no  particular  object,  in  being  thus  taken  by 
this  band  of  soldiers,  w^hy  did  he  not  go  and  give  himself 
up?  was  he  not  daily  in  the  Temple?  Mat.  26  :  -J-^. 

And  if  he  had  any  particular  object  in  view,  what  could 
it  have  been,  but  to  give  this  example,  to  his  people? 

But  we  are  not  lef'  in  doubt  as  to  wh-,  this  was  done, 
for  Peter  express!  V  me  iti  >rjs.  fhat  Christ  left  "us  an  EX- 
AMPLE, that  ye  sho-jM  follow  his  steps  "   1  Ph.  2:  21. 

Matthew  says  "  ^11  this  was  done  thjit  the  Scriptures 


29 

of  the  prophets  might  be  fulfilled."     Mat.  26  :  56 

Which  Scriptures  say  "  He  will  teach  us  of  his  ways. 

and  those  who  "  Walk  in  his  paths shall  not  lift  up 

sword  against  nation,  neither  shall  they  learn  war  any 
more."  Isa.  2  :  3,  4. 

If  war  is  justifiable  in  any  case  on  earth  it  is  in  case 
of  self  protection  when  we  are  invaded  by  those  we  have 
in  no  way  injured.  And  since  there  can  be  no  case  in 
which  one  can  be  more  justifiable  in  self  defence,  nor 
more  able  to  offer  a  complete  defence,  than  the  one  in 
which  the  example  was  given,  we  discover  that  the  chris- 
tian can  in  no  case  go  to  war. 

Where  the  christian  is  unable  to  "Overcome  evil  with 
good,"  his  only  way  to  escape,  is  to  flee  as  the  lamb 
would  from  the  wolf.  "  When  they  persecute  you  in 
this  city  flee  ye  into  another."  Mat.  10  :  23. 

But  we  are  asked,  if  wrong  for  the  christian  to  use  the 
sword,  why  did  Peter  have  one?  To  this  we  reply  Pe- 
ter had  none  until  required  to  procure  one  for  this  par- 
ticular occasion  :  And  that  for  the  express  purpose  of 
exhibiting  to  all  the  world,  both  by  precept,  and  example, 
that  the  sword,  can  in  no  case,  be  used  by  the  christian. 
In  proof  of  which,  call  to  mind  that  while  it  was  so  im- 
portant at  that  time,  to  have  a  sword,  a  man  was  even 
required,  to  "Sell  his  garment,  and  buy  one; — Two 
swords,  [were]  ENOUGH,"  Luke.  22  :  36,  38.  for  the 
object  in  view. 

Now  the  object  could  not  have  been  to  use  it  against 
that  "  Great  multitude,"  of  soldiers,  armed  with  "Swords 
and  clubs,"  for  then  two  would  not  have  been  enough. 
And  forbidding  his  disciples  to  use  them  for  that  purpose 
he  said,  "  Thinkest  thou  that  1  cannot  now  pray  to  my 
Father,  and  he  shall  presantly  give  me  more  than  twelve 


30 

legions  of  angels?"  And  yet  if  our  Lord  did  nothing  in 
Tain,  he  must  have  had  some  object  in  view. 

So  every  reasonable  man,  is  compelled  to  admit,  that 
our  Lord's  object  was,  by  both  precept,  and  example,  to 
exhibit  as  clear  as  the  sun  in  its  noon  day  splendor,  that 
celestial  law  of  nonresistance,  which  draws  the  line  be- 
tween the  people  of  God,  and  the  w^orld  :  being  the  law 
of  God  to  which  the  carnal  mind  is  not  subject,  "Nei- 
ther indeed  can  be."   Rom.  8  :  7. 

But  some  of  those  whose  carnal  nature,  being  unable 
to  yield  to  Christ,  try  to  make  the  bible  yield  to  them  : 
Say,  the  text,  "  He  that  hath  no  sword,  let  him — buy 
one,"  shows  that  we  have  the  privalege  of  using  the 
sword.  To  which  we  snswer  since  two  swords,  are  not 
enough,  for  all  the  christian  church,  we  have  positive 
proof,  that  this  was  not  the  object ;  For  what  ever  the 
object  may  have  been,  one  thing  is  certain,  *'TWO 
swords,"  were  "  ENOUGH,"  for  the  end  in  view. 

But  even  if  we  had  not  been  informed,  that  two  were 
enough,  for  the  object  in  view:  Since  the  last  words  of 
Christ,  concerning  the  sword,  forbids  its  use,  no  servant 
of  Christ  CAN  ever  use  it  again,  until  A  NEW  reve- 
lation is  received  from  heaven,  seeing  that  in  the  use  of 
it,  he  ceasing,  to  be  the  servant  of  Christ ;  Becomes  the 
servant  of  him  "  WHOM  YE  OBEY"  Rom.  6  :  16. 

The  next  war,  in  which  the  apostles,  and  first  chris- 
tians were  concerned,  w^as  that  of  the  Romans,  invading 
the  land  of  Judea,  spreading  desolation  and  ruin  as  they 
went;  destroying  their  property,  burning  their  houses, 
batheing  the  sword  in  the  heart's  blood  of  their  fathers, 
mothers,  brothers,  and  sisters,  and  selling  their  children, 
to  the  heathen  for  slaves,  or  confining  them  in  dark  dun- 
o-eons  ano  *^?*s,  to  toil  in  doleful  wretchedness  under 
»  '    •'  '^^  causing  "great  distress  in  the  land,"  while 

fZ"ed  I'^Miers  pou.f  >'  th-  «  wrath  upon  this  people". 


31 

Now  go  to  the  divines  of  our  presant  age,  ask  that 
"Right  Reverend  Doctor  of  Divinity,"  what  you  must 
do  at  such  a  soul  trying  time.  And  will  he  not  tell  you 
to  fly  immediately  to  arms!  Saying  that  worthless  cow- 
ard who  under  conscientious  scruples  can  refuse  to  resist 
the  invading  foe,  "hath  denied  the  faith,  and  is  worse 
than  an  infidel?" 

But  renouncing  "  the  doctrine,  and  traditions  of  men," 
I  prefer  to  go  to  Jesus,  saying  "  Lord  what  v\  It  thou 
have  me  to  do  ?"  "  Shall  we  smite  with  the  sword  ?" 

And  what  is  the  answer  ?  (Just  the  reverse  of  that  as 
given,  by  those  who  "  Have  taken  away  the  key  of 
knowledge."  Luke.  11  :  52.)  "  I  SAY  UNTO  YOU, 
THAT  YE  RESrST  NOT  EVIL:"  But  leaving  all, 
behind  "  FLEE  TO  THE  MOUNTAINS ;"  Luke.  21 
"FOR  ALL  THEY  THAT  TAKE  THE  SWORD,  SHALL 
PERISH  with  the  sword  :"  Mat.  26  :  52.  "  They  that 
RESIST,  {THE  INVADING  ARMY)  SHALL  RECEIVE  TO 
themselves  damnation.     Rom.  13  :  2. 

This  was  written  about  the  time  of  the  beginning  of 
the  war ;  and  since  the  apostle  here,  had  direct  refference 
to  this  very  "  power, "or  army,  which  laid  their  land 
waste, we  may  well  supply  the  above  words  ^^e  invadiwj 
army. 

And  now  I  wish  to  make  an  appeal  to  the  honesty  of 
every  intelligent  man.  As  this  was  the  last  war,  during 
the  apostolic  age  ;  If  since  that  time,  you  have  received 
no  new  revelation  from  heaven  ;  where  is  your  authority 
for  believing  the  christian  may  use  the  sword,  or  take 
up  arms,  in  time  of  war?  You  say  "self  protection,  the 
first  law  of  nature  demands  it."  But  if  "  Tne  wofld  bj 
wisdom  knew  not  Goci,' '  I  Cor.  1 :  SI.  Cmi  VCu  *""  ^^^ 
servant  of  Christ,  who  by  the  wisdom  of  the  worFd,  re- 


32 

verse  the  laws  of  God  ? 

"Is  there  a  minister  of  the  gospel  under  the  canopy  of 
heaven,  who  does  not  achnit  that  the  precepts,  and  example 
of  Christ  and  his  apostles,  are  to  the  christian,  a  living 
LAW.  Then  why  deny,  what  you  preach.  If  honest, 
you  are  compelled  to  admit,  that  Christ  and  his  apostles, 
did,  both  by  example  and  precept,  teach  the  doctrine  of 
nonresistance  ;  insomuch,  that,  when  every  thing  dear  to 
them  on  earth,  was  being  destroyed,  their  near  relations, 
friends  and  neighbours,  were  falling,  "By  the  edge  of  the 
sword  and  led  away  captive  into  all  nations:"  Luk.21 :  24. 
So  far  from  being  permitted  to  take  up  arms,  to  resist  the 
desolating  foe,  they  were  commanded  to  "flee  into  the 
mountains,"  and  that  under  a  law  too  strict,  to  allow  a 
man  even  to  "  Return  back  to  take  his  clothes,"  or 
"  any  thing  out  of  his  house."   Matt.  24  :  16-18. 

And  if  they  "  Took  joyfully  the  spoiling  of  their 
goods?"  Why  may  we  not  suffer  loss  for  Christ's  sake? 
"Why  do  ye  not  rather  take  wrong?"  Knowing  in  yoursel- 
ves that  ye  have,  in  heaven  a  better  and  an  enduring  sub- 
stance." Heb.  10  :  34. 

This  being  so  contrary  to  the  way  of  the  world,  our 
Lord  has  well  said,  "  I  will  lead  them  in  paths  they  have 
not  known  ."  Isa.  42  :  16.  "  No  lion  [or  warlike  per- 
son] shall  be  there,  nor  any  ravenous  beast  [such  as  slay 
their  fellow  man]  shall  go  up  there  on ;  they  shall  not  be 
found  there."  Isa.  oo  :  9.  For  "All  His  paths,  are  peace." 

The  gospel  of  Christ,  is  "The  gospel  of  PJ^ACE/' 
Ephe.  6  ;  15.  "As  it  is  written,  How  beautiful  are  the 
feet  of  them  that  preach  the  gospel  of  Peace."  Rom.  10 

And  so  far  from  "  The  mother  of  harlots,"  having  the 
right  "  To  change  times  and  laws,"  Dan.  7  :  25.  The 
Apostle  Paul  says  if  "  An  angel  from  heaven,  preach  any 


